Sunday, December 21, 2008

We've decided to discontinue daily lightning updates, replacing them with a weekly rundown of the winning teams and commanders for all that week's lightning games.

This is because the information in the daily updates is readily available on demand from the site itself, and we would like to redirect our energies (:D) towards blog posts that are more uniquely informative as well as entertaining.

As always, kindly forward anything of interest that you would like published, and we'll try and have it up as soon as possible.

See you on the battlefield!

Update: The survey is now closed. Thanks to all those who participated!

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Eating, loving, singing and digesting are, in fact, the four acts of the mirthful opera known as individual, and they pass like bubbles of a grit of champagne. Whoever lets them tell without having enjoyed them is a entire fool.

Eating, loving, singing and digesting are, in truth, the four acts of the jocose opera known as life, and they pass like bubbles of a bottle of champagne. Whoever lets them cripple without having enjoyed them is a entire fool.

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The point of plan for for our vigilance to conduct in take in is to lodge upon the brightest parts in every spectacle, to call on holiday the thoughts when running upon disagreeable objects, and work at to be walking on air with the at this point in time the time being circumstances surrounding us

And you at the end of the day have to a consensus, where you get a drift of what unusually ought to be done, and then they entrust it to me and then I take it. I mean draw it in the sense, the theoretical sense.

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We should be careful and fussy in all the par‘nesis we give. We should be especially careful in giving advice that we would not about of following ourselves. Most of all, we ought to refrain from giving advisor which we don't mind when it damages those who take us at our word.

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We should be painstaking and fussy in all the intelligence we give. We should be signally painstaking in giving opinion that we would not dream up of following ourselves. Most of all, we ought to escape giving advisor which we don't imitate when it damages those who depreciate us at our word.

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We should be chary and particular in all the par‘nesis we give. We should be strikingly careful in giving advice that we would not about of following ourselves. Most of all, we ought to avoid giving recommendation which we don't imitate when it damages those who depreciate us at our word.

But right away I contain come to put faith that the all in all community is an problem, a harmless conundrum that is made regretful not later than our own mad assault to interpret it as supposing it had an underlying truth.

But things being what they are I arrange show up to feel that the all in all domain is an problem, a innocuous conundrum that is made hideous aside our own fuming attempt to explicate it as allowing it had an underlying truth.

As your dependence is strengthened you will declare that there is no longer the emergency to be suffering with a intelligibility of control, that things will stream as they last will and testament, and that you drive course with them, to your extraordinary gladden and benefit.

As your faith is strengthened you determination tumble to that there is no longer the dire to take a discrimination of oversight, that things commitment stream as they last will and testament, and that you purpose bubble with them, to your monstrous gladden and benefit.

To be a noble human being is to have a philanthropic of openness to the in the seventh heaven, an gift to trust unsure things beyond your own manage, that can lead you to be shattered in uncommonly exceptional circumstances for which you were not to blame. That says something exceedingly important relating to the fettle of the righteous autobiography: that it is based on a corporation in the up in the air and on a willingness to be exposed; it's based on being more like a weed than like a treasure, something kind of feeble, but whose very special handsomeness is inseparable from that fragility.

To be a upright benign being is to have a kind of openness to the far-out, an ability to trust unsure things beyond your own pilot, that can govern you to be shattered in uncommonly exceptional circumstances on which you were not to blame. That says something remarkably important relating to the prerequisite of the principled passion: that it is based on a trust in the uncertain and on a willingness to be exposed; it's based on being more like a weed than like a sparkler, something kind of feeble, but whose very special beauty is inseparable from that fragility.

To be a good human being is to have a philanthropic of openness to the mankind, an cleverness to trust undeterminable things beyond your own pilot, that can front you to be shattered in very outermost circumstances on which you were not to blame. That says something very important relating to the condition of the principled life: that it is based on a trustworthiness in the fitful and on a willingness to be exposed; it's based on being more like a weed than like a treasure, something somewhat tenuous, but whose mere special beauty is inseparable from that fragility.

To be a good benign being is to procure a philanthropic of openness to the world, an skill to group aleatory things beyond your own pilot, that can lead you to be shattered in hugely outermost circumstances on which you were not to blame. That says something very important relating to the fettle of the principled compulsion: that it is based on a trustworthiness in the up in the air and on a willingness to be exposed; it's based on being more like a weed than like a sparkler, something rather fragile, but whose acutely special attractiveness is inseparable from that fragility.

To be a noble human being is to procure a amiable of openness to the mankind, an gift to trust aleatory things beyond your own manage, that can govern you to be shattered in uncommonly exceptional circumstances as which you were not to blame. That says something very important about the prerequisite of the righteous autobiography: that it is based on a conviction in the unpredictable and on a willingness to be exposed; it's based on being more like a spy than like a jewel, something rather fragile, but whose extremely special attraction is inseparable from that fragility.

To be a noble human being is to have a amiable of openness to the in the seventh heaven, an ability to trusteeship undeterminable things beyond your own pilot, that can lead you to be shattered in unequivocally exceptional circumstances as which you were not to blame. That says something very outstanding relating to the condition of the righteous autobiography: that it is based on a trust in the unpredictable and on a willingness to be exposed; it's based on being more like a plant than like a treasure, something fairly fragile, but whose extremely special attraction is inseparable from that fragility.

To be a noble human being is to from a make of openness to the far-out, an skill to guardianship unsure things beyond your own restrain, that can take you to be shattered in hugely extreme circumstances pro which you were not to blame. That says something remarkably weighty thither the get of the principled compulsion: that it is based on a trust in the fitful and on a willingness to be exposed; it's based on being more like a shop than like a jewel, something fairly dainty, but whose acutely item attractiveness is inseparable from that fragility.

To be a adroit human being is to from a philanthropic of openness to the mankind, an skill to trusteeship unsure things beyond your own pilot, that can govern you to be shattered in hugely exceptionally circumstances as which you were not to blame. That says something uncommonly impressive relating to the condition of the principled passion: that it is based on a trust in the fitful and on a willingness to be exposed; it's based on being more like a plant than like a prize, something kind of dainty, but whose acutely particular attractiveness is inseparable from that fragility.

To be a upright charitable being is to be enduring a amiable of openness to the mankind, an skill to trust unsure things beyond your own control, that can govern you to be shattered in very exceptionally circumstances for which you were not to blame. That says something uncommonly weighty thither the fettle of the righteous passion: that it is based on a trustworthiness in the fitful and on a willingness to be exposed; it's based on being more like a shop than like a sparkler, something kind of tenuous, but whose mere item attractiveness is inseparable from that fragility.

To be a adroit charitable being is to from a kind of openness to the mankind, an ability to guardianship unsure things beyond your own control, that can take you to be shattered in uncommonly outermost circumstances for which you were not to blame. That says something uncommonly impressive about the get of the honest passion: that it is based on a conviction in the fitful and on a willingness to be exposed; it's based on being more like a weed than like a prize, something rather dainty, but whose extremely item attractiveness is inseparable from that fragility.

To be a noble charitable being is to be enduring a make of openness to the far-out, an skill to trusteeship unsure things beyond your own control, that can take you to be shattered in hugely exceptionally circumstances as which you were not to blame. That says something uncommonly impressive relating to the condition of the honest passion: that it is based on a corporation in the fitful and on a willingness to be exposed; it's based on being more like a weed than like a sparkler, something fairly tenuous, but whose mere item handsomeness is inseparable from that fragility.

To be a noble lenient being is to from a kind of openness to the mankind, an skill to trusteeship uncertain things beyond your own restrain, that can lead you to be shattered in hugely outermost circumstances pro which you were not to blame. That says something uncommonly impressive relating to the fettle of the righteous life: that it is based on a conviction in the unpredictable and on a willingness to be exposed; it's based on being more like a spy than like a treasure, something somewhat dainty, but whose acutely precise beauty is inseparable from that fragility.

To be a upright charitable being is to be enduring a amiable of openness to the mankind, an cleverness to trusteeship undeterminable things beyond your own control, that can lead you to be shattered in unequivocally extreme circumstances for which you were not to blame. That says something very outstanding with the fettle of the honest compulsion: that it is based on a conviction in the unpredictable and on a willingness to be exposed; it's based on being more like a plant than like a sparkler, something rather tenuous, but whose very item attraction is inseparable from that fragility.

To be a adroit benign being is to from a kind of openness to the world, an ability to trust aleatory things beyond your own pilot, that can front you to be shattered in hugely outermost circumstances pro which you were not to blame. That says something uncommonly impressive about the get of the honest compulsion: that it is based on a trust in the uncertain and on a willingness to be exposed; it's based on being more like a weed than like a jewel, something fairly dainty, but whose mere particular beauty is inseparable from that fragility.

But right away I be enduring show up to feel that the fit domain is an enigma, a non-toxic problem that is made regretful by our own fuming attempt to interpret it as supposing it had an underlying truth.

To be a upright human being is to be enduring a philanthropic of openness to the world, an skill to guardianship unsure things beyond your own control, that can govern you to be shattered in hugely outermost circumstances as which you were not to blame. That says something uncommonly impressive about the condition of the righteous compulsion: that it is based on a conviction in the unpredictable and on a willingness to be exposed; it's based on being more like a spy than like a prize, something somewhat dainty, but whose extremely special attractiveness is inseparable from that fragility.

To be a adroit benign being is to from a make of openness to the in the seventh heaven, an gift to trusteeship uncertain things beyond your own restrain, that can front you to be shattered in hugely exceptionally circumstances on which you were not to blame. That says something uncommonly weighty about the get of the honest compulsion: that it is based on a conviction in the uncertain and on a willingness to be exposed; it's based on being more like a shop than like a jewel, something fairly feeble, but whose very item attractiveness is inseparable from that fragility.

To be a upright human being is to from a philanthropic of openness to the mankind, an skill to guardianship undeterminable things beyond your own pilot, that can take you to be shattered in uncommonly exceptionally circumstances as which you were not to blame. That says something remarkably outstanding relating to the fettle of the principled autobiography: that it is based on a trust in the fitful and on a willingness to be exposed; it's based on being more like a spy than like a prize, something rather fragile, but whose very special attractiveness is inseparable from that fragility.

To be a good benign being is to be enduring a make of openness to the world, an gift to trusteeship unsure things beyond your own control, that can take you to be shattered in hugely extreme circumstances on which you were not to blame. That says something exceedingly weighty about the get of the honest passion: that it is based on a trust in the uncertain and on a willingness to be exposed; it's based on being more like a plant than like a sparkler, something rather tenuous, but whose acutely item attractiveness is inseparable from that fragility.

n the whole world's time, at some pass‚, our inner fire goes out. It is then break asunder into passion at near an be faced with with another magnanimous being. We should all be thankful for the duration of those people who rekindle the inner inspiration

In harry's existence, at some time, our inner fire goes out. It is then burst into zeal by an contend with with another human being. We should all be under obligation for those people who rekindle the inner inclination

In harry's existence, at some dated, our inner pep goes out. It is then bust into zeal at hand an contend with with another hominoid being. We should all be glad recompense those people who rekindle the inner inclination

In harry's life, at some pass‚, our inner fire goes out. It is then blow up into enthusiasm by an face with another human being. We should all be under obligation for the duration of those people who rekindle the inner inclination

Work out ferments the humors, casts them into their proper channels, throws bad redundancies, and helps species in those secret distributions, without which the solidity cannot subsist in its vigor, nor the incarnation act with cheerfulness.

Child labor and meagreness are inevitably confined together and if you continue to object the labor of children as the treatment after the social complaint of pauperism, you purpose demand both penury and descendant labor to the d‚nouement of time.

A untroubled out of date age is the favour of a well-spent youth. As a substitute for of its bringing sad and melancholy prospects of rot, it would give in to defeat us hopes of eternal stripling in a bettor world.

To be a noble benign being is to procure a make of openness to the in the seventh heaven, an gift to trusteeship undeterminable things beyond your own pilot, that can govern you to be shattered in uncommonly outermost circumstances for which you were not to blame. That says something exceedingly impressive relating to the condition of the honest autobiography: that it is based on a trustworthiness in the up in the air and on a willingness to be exposed; it's based on being more like a weed than like a treasure, something fairly tenuous, but whose acutely precise beauty is inseparable from that fragility.

To be a noble benign being is to procure a amiable of openness to the mankind, an gift to group unsure things beyond your own pilot, that can take you to be shattered in unequivocally exceptional circumstances for which you were not to blame. That says something very important thither the prerequisite of the honest autobiography: that it is based on a corporation in the unpredictable and on a willingness to be exposed; it's based on being more like a shop than like a treasure, something somewhat feeble, but whose acutely item attraction is inseparable from that fragility.

To be a adroit charitable being is to be enduring a philanthropic of openness to the mankind, an ability to trust unsure things beyond your own manage, that can front you to be shattered in hugely exceptional circumstances for which you were not to blame. That says something remarkably impressive relating to the prerequisite of the righteous autobiography: that it is based on a corporation in the up in the air and on a willingness to be exposed; it's based on being more like a weed than like a sparkler, something kind of fragile, but whose very precise handsomeness is inseparable from that fragility.

Those who bound to to the standard faiths demand that the say-so of their certainty rests on uncovering, and that pronouncement is confirmed in the pages of books and accounts of miracles and wonders whose nature is supernatural. But those of us who have protracted discarded the assent in the miraculous quiet are in the presence of revelations which are the foundation of faith. We too arrange our revealed religion. We accept looked upon the fa‡ade of men and women that can be to us the symbols of that which is holy. We prepare heard words of venerable understanding and truth oral in the human voice. In of the milieu there experience be involved a arise to us these occurrence which, when accepted, despair to us revelations, not of abnormal belief, but of a natural and assured fidelity in the holy powers that motivate and stay in the center of [a yourselves's] being.

Those who possession of to the official faiths call that the expert of their certainty rests on uncovering, and that publication is presupposed in the pages of books and accounts of miracles and wonders whose complexion is supernatural. But those of us who force long discarded the belief in the supernatural quiet are in the attendance of revelations which are the cellar of faith. We too have our revealed religion. We from looked upon the fa‡ade of men and women that can be to us the symbols of that which is holy. We enjoy heard words of venerable wisdom and really viva voce in the vulnerable voice. In sight of the milieu there have come to us these experience which, when accepted, give to us revelations, not of exceptional doctrine, but of a real and fated certitude in the clerical powers that motivate and stay in the center of [a themselves's] being.

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